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Dark Green Religion and Deep Ecology
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- dark-green religion and deep ecology moving towards a synthesis of traditionalism and green theory this brief paper will examine the eco-centric
- green theories of dark green religion and deep ecology from a traditionalist perspective it does not make the claim that these belief systems should in fact
- be considered traditionalist but will analyze and compare their basic principles and beliefs with the precepts of traditionalism with the goal of
- beginning a dialogue to discuss commonalities and differences between them and eventually moving towards mutual acceptance and synthesis this
- paper will also not examine the related phenomenon of the greening of the more established world religions such as Christianity Islam Hinduism and Buddhism
- in light of modern ecological understanding and crises while this remains an interesting and worthwhile field for discussion and exploration
- from a traditionalist perspective time and space precluded from this paper the rebirth of nature centric faiths and spirituality and the aforementioned
- greening of more established institutionalized and mainstream religions takes place in the context of global ecological crises and
- catastrophes as a result of the destructive lifestyles processes practices and externalities of modernity driven by global capitalism and
- industrialism ecological and climate science tells us that as a result of anthropogenic activity that our planet has reached a number of planetary
- boundary limits which have already been crossed or are an imminent danger of being crossed all of which threaten not only the global biosphere but by
- extension human civilization as well including climate change ocean acidification stratospheric ozone depletion the nitrogen cycle the
- phosphorous cycle global freshwater use changes in land use biodiversity loss atmospheric aerosol loading and chemical pollution thus we have a scenario where
- one branch of science is telling us that the rest of science and the exploitation of its products by modernity and industrialism is
- threatening all life on the planet this is a material concern of course albeit of a global and existential scale but it is much more than that this is also a
- spiritual failing of man to live in harmony with his environment and a very damning condemnation and critique of modernity and the Enlightenment idea of
- progress with its accompanying materialism many ecological scientists themselves have begun arguing publicly that pure positivism and reason have
- failed humanity as methodology and that a new moral theory and supporting metaphysics of our place in the universe a new ontology and epistemology is
- needed in order to adequately deal with these crises and to shift the public behavior as such they are at last turning back to inspiration and
- knowledge for some of the earliest religious and spiritual beliefs to inform them of an earlier time when humanity lived in harmony as part of
- nature the animism shamanism and paganism of hunter-gatherer and nomadic civilizations the traditionalist philosopher said Hossein Nasr said in
- man in nature the spiritual crisis in modern man that the environmental crisis is so critical that it is necessary to quickly go beyond what has been done
- during the past few decades to solve it what is required is the re-examination of our very understanding of what it means to be human and of what nature is
- along with the establishment of the harmony between man and nature Broughton Taylor an American scholar and conservationist professor of religion
- nature environmental ethics and environmental studies at the University of Florida has coined the term dark-green religion and developed it as
- a field he has broadly defined dark-green religion as a bricolage of religions or spiritual sets of beliefs and practices characterized by a central
- conviction that nature is sacred has intrinsic value and is therefore due reverent care tied in with this belief is a felt
- kinship with non-human entities and a conscious awareness of the interconnected and interdependent nature of life on the planet generally these
- belief systems are deep ecological biocentric or eco-centric dark-green religions as a rule reject an anthropocentric ontology and cosmogony
- as well as positivist methodology and are critical of modernity materialism consumerism and the Enlightenment ideas of human progress dark-green religions
- adopt a holistic rather than an atomized individualist perspective that is they value populations species ecosystems and the eco sphere as a whole the inclusion
- of the term dark is a reflection of the recognition that is a part of sacred nature man is in turn both predator and prey a recognition of the scale and
- scope of the ever of iron mental crisis that confront us and a reflection that in the end result revolutionary action and violence may be necessary to save
- the planet and avert our own civilizational suicide Taylor categorizes for inclusive general forms of dark-green religion in the
- environmental Malou that have explanatory and interpretive power spiritual animism naturalistic animism guidance spirituality and guy in
- naturalism these categories include with them such diverse belief systems as animism shamanism pantheism and n theism and many forms of paganism in ancient
- polytheism as well as more modern forms of nature centric spirituality philosophies and riedel radical environmental activism Deep Ecology a
- modern egocentric environmental philosophy with strong spiritual overtones developed foremost by Norwegian philosopher arne næss can be
- considered to fit within these categories of dark-green religion obviously not all of these types of dark-green religion course bel want or
- correspond well with traditionalism any more than All Bran of Christianity or Islam do however many of them particularly those informed by
- ancient traditions such as spiritual animism do while a diverse and eclectic field the most vital defining characteristics of traditional ISM are
- commonly held to include the principle of perennialism inversion the necessity of initiation and a focus on esotericism over EXO terrace ism in terms of
- perennialism dark green religions hold nature itself to be sacred and in one fashion or another divine one of the only and perhaps most vital Universal
- isms is the dependence of all humanity on the earth no matter how disassociated and alienated from nature we may be in our
- modern urbanized lives we all in the end depend on the natural world the biosphere as our life-support system all of humanity can find common and original
- ground on the necessity of maintaining and living and harmony with the natural world on both existential and spiritual grounds thus for dark-green religions
- nature itself as universally sacred provides the primordial metaphysical basis that lies behind all cultures societies and civilizations through
- which all of humanity could therefore be said to be transcendentally United in terms of inversion the principle that all change and development in the
- Western world and now spread to the rest of the world through capitalist globalization has been for the worse traditionalism and dark-green religion
- are in firm alignment both regard what is commonly referred to as progress as really a destructive process this inversion gives both also their
- apocalyptic content and revolutionary potential as they seek to hasten the end of modernity however dark-green religion while
- sharing the spiritual conception of diversion of traditionalism also adds the powerful critique of environmental crisis and catastrophe
- with the potential of an existential threat as a further combination of modernity necessitating an ontological change and the global restoration of a
- spiritual virtuality and metaphysics as a response in terms of initiation dark-green religions seek to restore the ancient practices and traditions of
- animism shamanism and paganism this provides rituals and tests of induction into a chain of spiritual adepts going back to supernatural incarnations of the
- natural world as expressed through a higher plane these spiritual traditions are the most primordial and anti diluvian of human religions dating to
- the earliest hunter-gatherer nomadic and first settled agricultural societies when humans lived in existence that was sustainable and largely in harmony with
- nature their source of the divine those thus initiated through contact with spirits and other deities that incarnate aspects of the transcendent natural
- world form a vanguard or guides that resemble lodges or groups in the established faiths of traditionalism there is precedent for this in
- traditionalist circles already virtual Xuan had an intense interest in Native American shamanism and traveled to the u.s. in 1959 in 1963 to seek
- understanding of dialogue and eventually initiation with the primordial nature of Native American religion as a direct manifestation of the primordial
- tradition in its purest state the ancient tradition of dark-green religion however faces potential hostility from the Abrahamic monotheism and potential
- accusations that the traditions are largely reconstructed or manufactured and thus have little historical or metaphysical integrity the various
- ancient nature religions within the dark-green Malou like traditionalism each have their own exoteric dimensions as well as religious rites sacred texts
- moral and dogmatic theology however when the issue of racism and dark-green religion is examined we see a sharp conflict with
- most of the established religions of traditionalism most of which adhere to an anthropogenic ontology and establish a dualistic divide between God and the
- creation or nature for dark-green religions their conception of God or the sacred or divine is the is the creation one with it or an aspect of it they
- demand the establishment of an eco centric ontology as a creed of faith and a means of restoring a sustainable balance between man and the natural
- world which is at the same time both natural and supernatural man is already regarded as part of nature as the divine and needs only to commune and live in
- harmony with it and eventually die and return to the sacred nature rather than seek an escape through a higher state of being this division of esotericism
- between dark-green religion and traditionalism would seem to present a serious divide and point of difference on fundamental metaphysics that must be
- addressed before any synthesis can take place so in conclusion the ancient nature religions within dark green religions have much in common with the
- established religious forms of traditional ism most importantly the quest for a return to a less materialistic and more spiritual society
- and the rejection of modernity and progress dark-green religion provides a powerful new environmental critique of modernity as suicidal in destroying its
- own life-support system however there remains several basic ontological a metaphysical divides that must be addressed through dialogue before any
- synthesis between the two could take place such a dialogue would however in my humble opinion be of extreme value as traditionalism and the dark green
- religions have much to offer each other as allies in the struggle against modernity and materialism thank you
Zum Nachlesen
New AgeNew Age (engl. für „Neues Zeitalter“) war eine im letzten Drittel des 20. Jahrhunderts gebräuchliche Bezeichnung für diverse Strömungen in der Esoterik.
ÖkotheologieDie Ökotheologie (auch Ökologische Theologie) bezeichnet eine Richtung in der Theologie aller Konfessionen, die sich mit dem Verhältnis des monotheistischen …
Ethnische ReligionenEthnische Religionen (auch traditionelle Religionen, populär aber veraltet auch Naturreligionen) werden alle mündlich oder durch Rituale überlieferten …
Geschichte der ReligionReligion als Machtinstrument ; ab 1400 v. Chr. Erste Vorstufe des Monotheismus in Ägypten ; ab 1200 v. Chr. Jüdische Stammesreligion als Vorläufer des Judentums.